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ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE



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szukane wyrażenie: "antropologia" | znaleziono 31 opisów(-y) | strona: 3 spośród: 4


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autor: Nowicki, A. S.

tytuł: Fenomen śmierci w ujęciu Ladislausa Borosa

Śląskie Studia Historyczno-Teologiczne 35,2 (2002) 252-264

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słowa kluczowe: teologia systematycznateologia fundamentalnaantropologiaśmierćBoros Ladislaus

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DAS PHÄNOMEN DES TODES NACH DER AUFFASSUNG VON LADISLAUS BOROS
Zusammenfassung
Hauptziel dieses Artikels ist eine Präsentation der Anschauung von Boros, und zwar im Blick auf das Phänomen des Todes des Menschen. Diese Präsentation wurde bewusst nur auf die philosophische Reflexion über das Wesen des Problems begrenzt. Eine Analyse der Quellen führt zur Behauptung, dass der Mensch erst im Tode fähig ist, eine voll bewusste und freie Schlussentscheidung zu treffen. Im Einklang also mit der Suggestion von Boros, ist der Tod der Höhepunkt in der geistigen Entwicklung der menschlichen Person. Denn erst dann folgt die Intensität aller Erkenntnis- und Liebesakten, die den Grund zur Entscheidung für oder gegen Gott bilden. Diese Entscheidung bewirkt, dass der Mensch auf ewig derselbe bleibt, der er im Moment dieser Entscheidung sein wollte. Der Moment des Todes erscheint also nicht nur als passive Erwartung, sondern vor allem als eine Tat des Menschen.



autor: Panek, M.

tytuł: Koncepcja człowieka w teologii Gabriela Marcela

Śląskie Studia Historyczno-Teologiczne 33 (2000) 191-199

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słowa kluczowe: filozofiaantropologiaMarcel, Gabrielczłowiek

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CONCEPT OF HUMAN BEING IN THE PHILOSOPHY OF G. MARCEL
Summary
After Gabriel Marcel, human being is a principal subject of any philosophical research. Only the understanding of a human being makes it possible to understand the world. A philosopher reaches the mystery of human existence when personally and internally experiencing himself. However, a philosopher never explains the reality recognised in his internal experience; he keeps describing it. Human being is permanently directed towards development, towards the search of the fullness of his existence. This is done by realising interpersonal relations - especially, all "I"-"you" relations. This type of relations are initiated on the basis of the specific identity between the human "I" and other human beings, when a new reality "us" is being created. In the "I"-"you" relations the second person discovers the subject-one for himself. The human being attains his full identity exclusively in the case of another person becoming for him a "you". The principal kinds of the "I"-"you" relations are: love, hope and believe definitely unified with faith. In these relations human being transcends himself and participates either in the human "you", or in the divine "YOU".



autor: Sawa, P.

tytuł: Duchowość inkarnacyjna i jej chrystologiczne podstawy

Śląskie Studia Historyczno-Teologiczne 44,1 (2011) 109-125

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słowa kluczowe: duchowośćwcieleniechrystologiaantropologia

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Incarnational spirituality and its christological grounds. Summary
The Christian type of spirituality is defined by participation in God through Jesus, the incarnate Son of God. The attitude of a human being towards God, the world, other people and himself results from the degree of acceptance of the truth about God who reveled himself through Jesus. As a consequence, spirituality has its deep roots in the christological dogma.
The fact that Jesus took on a human body and nature and became both a man and God lies in the centre of the New Testament proclamation. This reality makes Christianity peculiar as the divinity does not contradict the humanity; God does not pose a threat to a human being, to his freedom or identity. The difference between sacredness (sacrum) and profanity (profanum) virtually vanishes. In other words, sacred permeates secular thanks to the Incarnation, which materializes spirituality (this can be seen in the reality of Church, Sacraments, the service of love or iconography). In addition, the intimacy of ‘devine’ and ‘human’, profoundly fulfilled by the Incarnation of Logos (Word), underlines the beauty of a human body.
Making an analogy between a human being and Jesus Christ, it can be said that there is one person and two quasi-natures: material-carnal and spiritual. They remain separate and do not constitute a third reality, but the Person is the one that unites them. In this way, the truth about the personal union and two natures of Christ becomes a model in finding out the truth about the human being.
The Incarnation of Logos (Word) with the proclamation of the value of human life designates Christian model of spirituality as the incarnational spirituality. This model shows the necessity to strike an essential balance in life. At the same time, a certain outlook on life and world is created through the prism of the Incarnated.
What is more, the Incarnation of Logos determines various spheres of life showing its purpose and forms of its recognition and expression (orthodoxy is connected with ortopraxy). Bearing a Christological model in mind, it is necessary to develop your faith everyday upon this model. What is meant here is having a purpose in life (theosis, eternity), experiencing everyday life properly (human culture, worldliness) and joining all these activities with the Christian cult.
Incarnational spirituality is also connected with the relaxed attitude to the material world, where the human being has been placed (culture).
Finally, incarnational and anthropological model gives direction to Christian piety, prayers and faith incorporating coexistence of spiritual and material aspects. Invisible and inner matters function together with the visible and outer ones.



autor: Sawa, P.

tytuł: Nauczanie papieża Franciszka o rodzinie w kontekście jej powołania do ewangelizacji i wychowania

Śląskie Studia Historyczno-Teologiczne 49,1 (2016) 58-78

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słowa kluczowe: Franciszekrodzinaewangelizacjaantropologia

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Pope Francis’ teaching about family in the context of its vocation to evangelization and upbringing
An issue which is of particular importance in the teaching of pope Francis is the reflection on the role of the family in the process of evangelization and the formation of faith. The starting point here is a proper anthropology (the complementarity of man and woman, the appropriate roles in the family) and theological foundations (the experience of God, family rooted in the grace of the sacrament of matrimony).
The awareness of this foundation is indispensable in the context of the difficulties and dangers affecting contemporary families. These negative influences include, above all, consumerism, materialism, a godless lifestyle, modern idols, social and economic problems, as well as ideologies attacking the family and affecting the social shape of reality.
From such a perspective, it becomes even more necessary to highlight the key challenges facing the family. It is therefore a school of humanity, spiritual and ecclesial life, social life and evangelization. The family should be supported in a multidimensional way by the whole Church in the implementation of this mission. Catholic movements and societies are especially helpful in this regard.



autor: Strzelczyk, G.

tytuł: Relacja antropologia-teologia. Dopowiedzenie metodologiczne

Śląskie Studia Historyczno-Teologiczne 44,2 (2011) 425-434

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słowa kluczowe: antropologiateologia systematycznametodologia

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La relazione antropologia – teologia. Una glossa metodologica. Sommario
A partire dalla seconda metà del XX secolo (grazie a K. Rahner) un’attenzione particolare viene rivolta verso la relazione teologia-antropologia. Lo studio investiga un particolare di questa relazione. Tramite un’analisi di opere recenti di R. Swinburne e J. Cuda vengono individuati due stili della relazione teologica dell’immagine dell’uomo e dell’immagine di Dio. Nel primo una certa conoscenza dell’uomo viene intesa come acquisita, e su questa base viene costruita l’immagine di Dio. Questo può comportare una marginalizzazione del dato rivelato. Nel secondo si presuppone che l’identità dell’uomo rimane un mistero inscrutabile senza rivelazione. Questo stile permette di salvaguardare meglio la vitale priorità del dato rivelato e nello stesso tempo è meno esposto alla dipendenza dai dati accidentali delle singole antropologie.



autor: Szymik, J.

tytuł: Pasja chrześcijańskiego życia. Benedykt XVI – tropy teologiczne

Śląskie Studia Historyczno-Teologiczne 49,1 (2016) 11-25

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słowa kluczowe: Benedykt XVImiłośćantropologia

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The Passion of Christian Life. Benedict XVI – The Theological Trail
Through its ambiguity, the term ‘passion’ clearly shows the relationship between love and suffering, desire and sacrifice, life and death, so characteristic not only for Christian faith but also anthropology and philosophy. Universalism of Christianity, its modus vivendi, described as early as in the New Testament, and then by the Church Fathers, as the ‘way’, is a contravention of the exclusivity of cognitive ways of ancient philosophy and gnosis. The truth turns out to be accessible not only through enlightenment of the chosen ones but through a free choice – a consent to passion. It shows its uniqueness and royalty. A Christian is invited to co-participate in the passion of life through co-participation in the Passion of Christ, the King, in His suffering and death, since these two are God’s participation in the passion of humanity. J. Ratzinger/Benedict XVI convinces that cognition, passion, freedom – the greatest existential issues of a man – are accessible only in humble consent to such suffering. It makes them happen in real life and constitutes a guarantee of their reality (truth).



autor: Szymonik, M.

tytuł: Perspektywy antropologiczne w encyklice Spe salvi

Śląskie Studia Historyczno-Teologiczne 42,2 (2009) 129-143

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słowa kluczowe: Benedykt XVIMagisteriumSpe salviantropologia

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Prospettive antropologiche nell’enciclica Spe salvi. Sommario
L’autore nell’introduzione mette in risalto tre caratteristiche del documento papale: l’assenza delle citazioni esplicite non significa che l’enciclica non continui il magistero dei pontefici precedenti, il piu frequente punto di riferimento e sant’Agostino, l’oggetto del giudizio critico e il marxismo a causa del fascino della sua ideologia. La questione del progresso, proclamato da esso, come viene presentata dall’enciclica, e l’oggetto dello studio dell’antropologia del documento in tre punti: domande esistenziale dell’enciclica, risposta socio-culturale, confrontata con essa la risposta cristiana.



autor: Słomka, J.

tytuł: Ireneusz i przebóstwienie człowieka

Śląskie Studia Historyczno-Teologiczne 42,1 (2009) 97-104

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słowa kluczowe: historia teologiipatrologiaIreneusz z Lyonuprzebóstwienieantropologia

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IRENAEUS AND THE DEIFICATION OF MAN
Summary
Works by B. Altaner, P. Evdokimov, W. Beinert, Cz. Bartnik and many others refer to Irenaeus’ teaching on salvation as the deification of man. However, as Irenaeus himself never used the word “deification", a question arises whether the statement is legitimate. On the one hand, Irenaeus is, indeed, the first theologian who took up a comprehensive reflection on the interrelation between incarnation and salvation, and he perceived salvation as a transformation of the whole human nature, not only as the gift of liberation from sin and resurrection granted to man. Yet, the very concept of deification (theopoiesis, theosis) was developed by the Alexandrian theological circles, while Irenaeus belonged to the Asian tradition, whose philosophical and theological assumptions were essentially different. Irenaeus peceived man as primarily the flesh: human nature is carnal, and only as such it is endowed with mind and spirit. The Alexandrians regarded human nature as spiritual. Thus, to Irenaeus, salvation is mainly salus carnis, while the Alexandrians saw salvation as salus animae. When Irenaeus wrote about man who was to become a son of God, he meant the community between man and God, and not a promise of unification of their natures. The idea of theosis, on the other hand, assumes that human nature (which is spiritual) is transformed to become like God’s, coming ever closer and finally uniting with it.
That is why publications on the history of theology, and especially soteriology, should not ascribe the idea of deification to Irenaeus. Presenting Irenaeus’ teaching in that way creates confusion rather than explains his thoughts.



autor: Słomka, J.

tytuł: Teologia a myślenie kartezjańskie

Śląskie Studia Historyczno-Teologiczne 51,2 (2018) 263-275

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słowa kluczowe: Kartezjuszmetoda teologicznaduchowośćantropologiascholastyka

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Theology and Cartesian Thought
Descartes introduced a new method of thinking, which became a binding paradigm of modern science. This method replaced Aristotle’s physics and in practice invalidated his metaphysics. The main thesis of the article is a statement that the Cartesian way of thinking is unable to “see” human beings in their humanity. It perceives a human being as a complicated mechanism – a machine. Therefore, theology cannot accept Cartesian assumptions as the basis of its reflection. It has to find other rational foundations and ways of thinking. Certainly, it is not a right way for theology to attempt to revoke or disregard the Cartesian revolution and return to scholasticism. Theology receives assistance in this quest from the European philosophy of the twentieth century, which also tries to break free from the Cartesian paradigm. In this context, the article indicates the twentieth century philosophical reflection on the language: semiotics and hermeneutics, and the reflection of E. Levinas, as especially useful in these theological quests. Offering theological and spiritual reflection beyond the Cartesian paradigm is increasingly important, due to the rapid development of technology, especially the so-called “artificial intelligence”.



autor: Zieliński, S.

tytuł: Antropologia Maurice’a Blondela i kryzys modernistyczny

Śląskie Studia Historyczno-Teologiczne 44,1 (2011) 78-95

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słowa kluczowe: Blondel, Mauricemodernizmantropologiametoda immanentna

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Maurice Blondel ’s anthropology and modernistic crisis. Summary
The paper presents an outline of the modernistic crisis, it concentrates especially on its French specific character, refers to many main representatives and reaction of Magisterium Ecclesiae. The first period of academic creativity of the French philosopher Maurice Blondel falls on that difficult period of modernistic crisis, what left clear traces especially on his anthropological thoughts. There are numerous references to that epoch in philosopher’s works. He expressed care about providing both an autonomy for rational philosophical argumentation, as well as an autonomy for the transcendence of the supernatural order. He devoted himself totally to profound criticism of the new culture and analysis of immanent limits of its positive nature.
After presentation of basic papers of the French philosopher from that period, several, most important ideas, which were created because of the influence of modernism, such as: immanent method, criticism of historicism and extrinsicism, and Christological theme, have been outlined. Blondel marked main lines of his anthropology emphasizing clearly his distance to modernism by fighting representatives of radical rationalism and criticizing scholastic method.



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